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Karata_Do_My_Way_of_Life_-_Gichin_Funakoshi

'Karata_Do_My_Way_of_Life_-_Gichin_Funakoshi'
KARATE DÕ MY WAY OF LIFE GICHIN FUNAKOSHI CONTENTS Foreword vii Preface xiii Entering the Way 1 No Weapons 17 Training for Life 27 Recognition 39 One Life 47 Important Points 56 The Past, the Future 61 FOREWORD Much has been published in Japanese about the great karate master, Gichin Funakoshi, but this is the first translation in English of his autobiography. Written not long before his death at the age of ninety, he describes in succinct detail his own life—his childhood and young manhood in Okinawa, his struggle to refine and popularize the art of karate, his prescription for longevity—and reveals his unique personality and his somewhat old-fashioned way of viewing himself, his world and his art. Through this volume the follower of Karate-dõ will gain greater insight into the master’s own way of living and thinking and, as a consequence, a sharper understanding of the art of self0defense that he brought to a state of such high perfection. I most heartily recommend these memoirs of Funakoshi not only to those who already practice Karate-dõ, or plan to do so, but also to anyone interested in the culture and thought of the Orient. The Origin of karate remains impenetrably hidden behind the mists of legend, but this much we know: it has taken root and widely practiced throughout East Asia, among peoples who adhere to such varied creed as Buddhism, Mohammedanism, Hinduism, Brahminism and Taoism. During the course of human history, particular arts of self-defense have gained their own followings in various regions of East Asia, but there is a basic underlying similarity. For this reason karate is related, in one-way or another, to the other Oriental arts of self-defense, although (I think it is safe to say) karate is now the most widely practiced of all. The interrelationship becomes immediately apparent when we compare the impetus behind modern philosophy with that of traditional philosophy. The former has its roots in mathematics, the latter in physical movement and technique. Oriental concepts and ideas, languages and ways of thought have been to a certain extent shaped by their intimate connection with physical skills, Even where words, as well as ideas, have undergone inevitable changes in meaning through the course if human history, we find that their root remain solidly embedded in physical techniques. There is a Buddhist saying that, like so many Buddhist sayings, is ostensibly self-contradictory, but for the karateka it lends special meaning to his technical practice. Translated, the saying is, “Movement is non-movement, non-movement is movement.” This is a thesis that, even in contemporary Japan, is accepted by educationalists, and due to its familiarity the saying may even shortened and used adjectivally in our language. A Japanese actively seeking self-enlightenment will say that he is “training his stomach” (hara wo neru). Although the expression has wide implications, its origin lies in the obvious necessity
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